Mark: The Risk of Believing [A Contemplative Reading of the Gospel] 0819848476, 9780819848475

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A CONTEMPLATIVE

READING OF THE GOSPEL

The Risk of Believing By Elena Bosetti

Library of Congress C11taloging-in-Publit11rion 01ttn

Boscrri, Elena. [Marco. English) Mark : the risk of believing I Elena Boscn:i. - 1st Engli~h ed. p. cm. ISBN 0-8198-4847-6 (pbk.) 1. Bible. N.T. Mark+-Criticism, inrerprerarion, ere. 2. Faith. 3. Belief :111d doubt. J. Title.

BS2585.6.F3B6713 2006 226.3'06

d.:22

2006025644 The Scripture quotations taken from the Old Testament and contained herein arc from the Neu: Revised Standard 1ir:sicn Bil:le: Catbclic EdiJiat1, copyright © 1989, 1993, Division of Christian Educaticn of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Texts of the NC\v Testament used in this work :in: taken from Tix Newu,tamcnt: St. Poul Catholic Edition, translated by Mark A. \.Vauck, copyright(!) 2000 by the Sociery of St Paul, Staten Island, New Yo.rk, and are used by permission. All rights reserved Cover design by Rosana Ussclmann Cover art: Saint Mark: Gospels of the Cisoing Abbey, mid-rwclfth cmrury, France. Bridgcman-Giraudon I An. Resource, NY. All rights reserved. No parr of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying. recording, or by any information storage and retrieval system without permission in writing from the publisher.

"P" and PAULINE arc registered tradcmaiks of the Daughters of St Paul. English language edition arranged through the mediation of Eubma Literary Agency Original edition published in lttlian under the tide Marro:U riscbiJ, di atdru

Translated by Julia Mary Darrenkamp, FSP Copyright © 2000 Centro Ediroriale Dehoniano, Bologna First English edition, 2006 Published by Pauline Books & Media, SO Saint Paul's A\--cnuc, Boston, MA 021303491. wwwpauline.org Prinrcd in the U.S.A.

Tomy brothers, Tullio and Claudio

'

Contents

Preface

.

. . . . . . . . . .. . . . . . . . . . . . . . .. . .. . . . . . . . . . .. . . . . . .xi

. I ntroducnon

. ..

Xlll

A fascinacing account Who is Mark? A mediating figure A late success

xiii xv

xvii xix PART I

"Doyou see something?" A Journey to See CHAPTER ONE

From Jordan to Berhsaida Jesus' glance The "look" of the scribes and Pharisees "So that they look but do not see": the parables You have eyes and you do not see? Do you see anything?

6 7 8

10 11 13

Two From Caesarea to Jericho

CHAPTER

15

Peter sees clearly, but... . To see the Reign of God Contrasting \vays of seeing Jesus, looking at him, loved him That I may see!

15 18 19 21 22

CHAPTER THREE

From Jerusalem to Galilee Jesus' gaze in Jerusalem A free glance Revelations and structure of scorn The vision of faith "He goes before you to Galilee. There you will see him:

25 25 26 28 29 31

PARTII

"Come after me" A Journey to Follow CHAPTER ONE

A Cart with Four Wheels After John was arrested The fust four More than Elijah and Elisha To leave in order to follow

37 37 38 40 42

CIIAPTY.R

Two

Faith and Prayer Before the sunrise DIAI.OCUING WITH THE WORD ••••..•.•••••••••••.•

On the mountain in the evening DIALOGUINC WITH THE WORD ••..••••••••.••••.•.•

Prayer and liberation D1ALOCUINC WITH THE WORD ...••.•.•.•••••••.•••

"Abba, Farber!" Watch and pray DIALOGUINC WITH THE WORD ••.....•.••.••....•..

48 49 50 51 53 53 55 56 58 59

CHAPTER THREE

Pay Attention to How You Hear

61

Brothers, sisters, and mother 61 In the house of Peter . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63 D1ALOGUINC WITH THE WORD .•••.••••••••.••••..• 66 At the shore of the lake . . . . . . . . . . . . . . . . . . . . . . . 66 He taught them in parables 68 The farmer who waits 70 DIALOCUINC WITH THE WORD •.••..••••.••..••.••. 74 CHAPTER Fous

Announcement and Poverty

75

After Nazareth's failure The summons

75 77

The poverty of those sent

81

D1ALOCUINC \VITH TH£ WORD •...•••••.•.•..•.••••

84

CHAPTER F1vE

The Heart of a Shep herd

85

Jesus takes care of his disciples DIALOCUING \\'ITH THE WORD ••.•••••.•••••••••..•

He was moved to compassion Word

and bread

D1ALOCUINC \V1TH TH£ WoRo ••.•••••.•••......•..

Six If Anyone Wants to Follow Me

86 87 87 91 94

CHAPTER

And he went away sad DtALOCUING \VITH THE WORD

100 •••••......•••..•..•

Look, we have left everything D1ALOcu1r-:c

WITH THE Wow

95

•••.•••••••..•......

101 102 105

CHAPTER SElli:N

Bartimaeus, Icon of the True Disciple

106

A play on similarities and connections Dynamics and meaning of the story

107 109 112

D1ALOCUlNG WITH THE WORD •.•.••••..•....•....

CHAPTER EIGHT

Preface

l

s there still room for adventure on our planet? Are we still fascinated by different worlds, faraway lands, and thrilling destinations? It would certainly seem so, looking at the thriving business that travel agencies do today. But to be a real traveler it's not enough merely to go on a trip; nor can one call oneself a true pilgrim simply by signing up for a pilgrimage. Some people travel and no longer know how to marvel at life; others make pilgrimages and don't appreciate the effort necessary for such a journey. Something similar could be said for those making a spiritual journey or pilgrimage through life. Today more than ever people lack the patience to take one step after another. No one has time any more. Distances disappear thanks to always faster means of transportation and communication. And perhaps this fools us into believing that it should be as easy to arrive at our spiritual goals. How can we undertake the way of the Messiah on the pathways of our time? The itinerary I would like to propose will be provided by a sometimes uncomfortable guide,

xn••

Preftrre

starting at the beginning and foundation of the Gospel: the person of Jesus the Messiah, the Son of God. In the first part of this book, A ]ourury to Sec, we will read the Gospel of Mark from a particular perspective. Throughout Mark's account a strong narrative tension exists between those who literally cannot see, those who know how to see but don't, and those who do not want to see. Then there is Jesus, who gives sight to the blind, questions those who say they can "see," and asks of his disciples the courage to followhim in order to see beyond. Faith is a journey that brings us to the point of seeing what we would rather not: God on the cross. It is a journey we must be willing to begin again, even after having committed the greatest personal failure. To the disciples who had abandoned him and to Peter who had denied him, the Risen Christ sent word: "Go to Galilee; there you will see me." In the second part of the book, A journey to Follow, we will delve into four dynamic attitudes necessary for discipleship: faith, prayer, announcement, and poverty. Discipleship means letting ourselves be formed in the school of Jesus Christ and following him on his way, making our own his sentiments of faith in the Father and compassion for the multitudes hungry for the Word of God. Christ's way unfolds from Galilee to Jerusalem. It is a way of love that liberates, heals, and gives life.

• I

•

Introduction

A fascinating account he Gospel of Mark has had a strange destiny. Remaining on the outskirts of exegesis for centuries (in fact, until the Second Vatican Council, only four passages of Mark besides the account of the Passion appeared during the whole cycle of liturgical readings), today Mark's Gospel has captured the limelight it is the Gospel most interpreted by scholars and the one preferred by catechists. Mark's account holds the reader in suspense from beginning to end. Its dramatic force was confirmed by a theatrical group that by now has traveled all over the world. In 1978, the actor Alec McCowen recited the Gospel of Mark from beginning to end on a deliberately bare stage. The simple recitation of text-without deletions, additions, or touch-ups of any kind-succeeded in captivating audiences, conveying an overall impression of a dramatic work in every respect. So the question spontaneously arises: Was this Gospel (the shortest, at under U,000 words} written precisely in o

.

XlV

Introduction

least during the night of the Easter Vigil? There arc scholars (such as B. Standaert) who support this view, maintaining that Mark would be a good example of baggadob pasquale cnstiana (in Hebrew, hnggndah means story and refers to a text read during the Passover seder that recounts the story of the Exodus). According to these scholars, Mark was developed as a liturgical story particularly addressed to the catechumen who would be baptized during the Easter Vigil Perhaps this is only a quaint hypothesis. The fact remains, however, that Mark's account comes across as a strong and attractive narrative. While it certainly can't compete with Luke's refined elegance, it has a lively style, at times picturesque and attentive to detail. A characteristic of Marean language is the use of numerous Latintsms: Latin words simply transliterated into Greek. They had to have been words that were rather well diffused in the Mediterranean region-for example, certain political-military terms (such as "tribute," Mk 12:14; "legion," 5:9; and "centurion," 15:39, 44) and other commonly used words. Mark also frequently makes use of Aramaic terms, but these are unfailingly translated into Greek: a mark of attention toward his intended audience, who didn't know the language that Jesus spoke. But there is another aspect to Mark that strikes me. The Gospel story ends abruptly, with the silence of the

Introduction

xv

Easter announcement, the good news reserved to the women: "Do nor be alarmed, you arc looking for Jesus the Nazarene who was crucified; he is risen, he is not here ... " (Mk 16:6). This announcement is accompanied by a mission: " ... Go tell his disciples and Peter, 'He is going ahead of you into Galilee; you will see him there just as he told you'" (Mk 16:7). Yet the women leave the sepulcher in a hurry and strangely say "nothing to anyone because they were afraid" (Mk 16:8). And this is how Mark ends his story. As a matter of fact, the text that follows (16:9-20) is commonly held to be an appendix to the Gospel account. Mark does not recount any "apparitions" of the Risen Christ. The ending is simply the handing on of a promise: "Go to Galilee; there you will see him." Surprisingly Mark, from beginning to end. He always shows Jesus going ahead, always "in front 0£" Just when you think you've caught up with him, or that you are beginning to understand him, you realize that he is actually "beyond" you, elusive as always. Jesus goes ahead, calling us irresistibly to follow him.

Who is Mark? The most ancient testimony we have about the person and activity of this evangelist has been banded down by

.

Introduction

xvi

larations he would have heard from the presbyter John. Here is the testimony: The presbyter used to hear that Mark, having been the interpreter [hermencutis] of Peter, wrote with care [11kribos egrapsen], even though without order, all that he rerncmbered of the sayings and facts of the Lord. He had not personally heard or followed the Lord, but Peter; and that occurred much later, as I have said. Peter taught according to the circumstances, without giving any order to the sayings [logia]of the Lord. However, Mark did not commit any errors in writing according to what he remembered. He had only one concern: not to omit anything of what he had heard and to relate nothing false (Hist. Eccl. tu. 39, 15).

Among the most ancient texts that speak of the Gospels, there exists a Latin prologue dating from the second half of the second century, "Against the Marcionites" (so-called because it opposed the heresy of Marcion, which not only refuted the Old Testament, but also the Gospels of Matthew and John). In this prologue we read the following testimony: Here are the statements of Mark, nicknamed the man of shortfingers [colobodactylus] because, despite the appearance of his stature, his fingers were too short; he was Peter's translator. After Peter's death he put into writing this

Gospel in Italy. For others, however, the phrase "man of short fingers"

Introduction

••

XVJl

liant formula: "Petro narrante et illo scribente" (Peter narrated and he [Mark] wrote). According to Euscbius of Caesarea (1-Iist. Eccl. fl, 15, 2), whose writings referred to Clement of Alexandria and Papias of Hicrapolis, the editing of the Gospel occurred during the lifetime of Peter, who would have "authorized the writing for reading in the Church." For other Fathers, instead, Mark would have written the Gospel after the Apostle's martyrdom, with the intention of putting in writing all that he remembered of Peter's preaching. In both cases, Mark's direct connection to the figure of Peter is the important element. According to tradition, Mark was the evangelizer of Alexandria, Egypt, where he was eventually martyred.

A mediating figure Witnesses of the early Church tended to couple the tradition relating to John Mark of Jerusalem, companion of Paul and Barnabas in their first missionary journey, with that of Mark the "son» of Peter, who resided in "Babylon" -that is, in Rome (1 Pt 5:13). In the Acts of the Apostles, Mark emerges as a figure of mediation: he has a connection with Peter as well as with Paul, the two apostles who most represented the early evangelization to the Hebrews and Gentiles respectively.

XVIII

Introduction

first time Mark is mentioned in the New Testament. By the end of the passage [v, 25) he is already associated to Barnabas and Paul, who take him along as a companion and collaborator on their first missionary journey (cf. Acts 13:5). But for some unknown reason, Mark separates from them and returns to jerusalem (cf. Acts 13:5-13). Afterward, Paul refuses to bring him along on the second missionary journey, thereby provoking disagreement with and separation from Barnabas, who was Mark's cousin (cf. Acts 15:37-39). We encounter Marks name again among the few collaborators Paul mentions during his Roman imprisonment. Here the Apostle recommends that Mark be welcomed warmly by the community in Colossae (Col 4:10); and on another occasion Paul asks him to come, finding him very "useful to me in the ministry" (2 Tm 4:11). On one hand, therefore, John Mark can be described as a collaborator of Paul. Initially indecisive, Mark later became a man of faith whom the Apostle Paul could send as his spokesman to the churches in the East (Col 4:10). On the other hand, there is Mark, "son" of Peter (1 Pt 5:13), Peter's faithful interpreter and precise editor of the Gospel. By now the presence of Peter and Paul in Rome, where both will undergo martyrdom, seems undeniable. And perhaps this is actually the reason for the traditional identification of Mark, companion of Paul, with Mark, son of

lntroduction

.

XlX

that came to assert itself in Rome around the years 60-70. This Christianity is capable of integrating different traditions, both Pauline and Petrine, and, more widely, the Judaic-Palestinian traditions with the traditions developed in the Diaspora and in the missions to the Gentiles. Mark doesn't say why or for whom he wrote the Gospel; this is something one has to glean from reading the text. It is generally held that the Gospel was written for Christians coming from pagan backgrounds. But our evangelist, being a bridge between Peter and Paul, would have been able to think of an audience coming from both sides. In Rome there would have to have been different "domestic churches" (private homes where Christians would gather for worship prior to the construction of churches), comprised of Christians more of ethnic than of Judaic origins (cf. Rm 16). And in the Gospel of Mark we find Jesus' identity proclaimed both by Jews (e.g., Peter, Bartimaeus) and by pagans/Romans (the centurion beneath the cross).

A late success The "success" of Mark's Gospel began with the discovery of its precedence. In 1938, two Germans, C. H. Weisse and C. C. Wilke, who were coming from different approaches, ended up with the same result: Mark's

xx

Introduction

Synoptic Gospels, Mark had been the "font" rather than merely an unoriginal abbreviation of Matthew, as St. Augustine had believed. After the Second World vVar, the merit of having established the gospel as a literary genre was also recognized. Besides being the first chronologically, Mark would also be the author of an original kerygmatic project. For the first time, what was eminently an oral activity (evangelization) took written form, giving origin to that singular story, that we call "Gospel." Before Mark, there existed verbal accounts (logia) of parables and miracles. Collections of various material, they were as yet an unorganized collection of sayings and facts about Jesus, his ministry, the reasons for his death, and his messianic identity. Today it is commonly held that Mark is not merely a simple "compiler" of diverse material (miracles, controversies, parables ... ), but an author in the fullest sense of the word, and one with his own particular theology. We could characterize it as divine power revealed in the greatest weakness, the theology of the glorious cross. It is the theology we find in the first Letter ofPaul to the Corinthians, but also in the First Letter of Peter, Our evangelist fully grasps the identity of the Messiah and of his God on the cross. Mark's account allows one to enter into precise space

Iiuroduaion

•

XX.l

"open-ended" conclusion, perhaps intentionally left incomplete, suggests that the evangelist intends to involve his listeners so that they continue the story-in their own lives.

PART

I

"Do you see something?"

A Journey to See

ei like to begin by looking at a curious detail in Mark's account of the passion, a detail that temporarily dimin-

l

ishes the dramatic tension underlying Christ's capture. We are inside the Garden of Gethsemane. Jesus, betrayed by one of his most intimate friends, now finds himself in the hands of his enemies. All of his disciples have fled in panic. But a boy gives proof of his courage. This intrepid young man succeeded in escaping the watchful care of his parents; now, under the springs full moon (we are close to Passover), he doesn't go unobserved by the guards. The boy emerges from behind the olive trees, wrapped in a sheet, and they immediately seize him. With agile acrobatics, he manages to wiggle out from under the material enfolding him and tears away, leaving his improvised garment in the guards' hands. Only Mark records this episode, which has all the flavor of a personal memory, a boy's act of bravado. The evangelist, by now advanced in years, must have smiled at recalling such an adventure. But perhaps there is more to the incident. If Mark lingers on this detail at such an intense

4

that we n1ay grasp a symbolic aspect of the story. 011 one hand, the youth resembles Jesus, since like the Muster he was "taken" (cf 1\1k 14:44-45, 51); on the other hand, he flees the scene just like the disciples, He wants to sec, but seems to be attracted more out of curiosity than out of love. In fact, he prefers to escape naked rather than follow the Master: he is not vet . readv to lose his life. Th.is detail rakes on a svrnbolic note if one reads it • within the context of the end of Marks Gospel. On the morning after the Sabbath, when the women go to the tomb with the intention of anointing the body of their beloved Master with aromatic perfume, they find inside "a youth" irreanishos, the same word used in Mk 14:51) dressed in a white robe. "Don't be alarmed," he says, "you are looking for Jesus the Nazarene who was crucified; he is risen, he is not here" (16:5-6). Only Mark speaks of a neaniskos inside the tomb, thus creating a link-at least a literary one with the youth at Gethsemane. But perhaps a playful symbolism is at work as well: Has the young man who escaped naked now found his clothes again? These two young men, the one at Gethsemane and the one on Easter morning, reclothe themselves in symbolic meaning. Each represents us. In the background of the Gospel we catch sight of a third "youth," the catechumen, who with the rite of Baptism takes off the old man and is reclothed with the new (cf Rm 6:3-11; Eph 4:22-24; 1 Pt

-

A journey lo See

5

the baptismal bath. And after the baptism, the newly baptizcd received a white robe, symbol of the resurrection, and a lighted candle, sign of the new light that now illumined his or her life. In this perspective we seek to travel through the Gospel of Mark toward the light. We ask ourselves first of all: Who "sees" in this Gospel? Who does not see? How does Jesus act with those who see or believe they see and with those who don't see? Do his words always bring light, or do they sometimes cause us to develop a certain blindness instead?

CHAPTER ONE

FromJordan to Bethsaida

7\.1:ark

seems to weave a singular relationship bej tween the verbs "ro come" and "to see," two verbs that connote the initial presentation of Jesus and that mark the whole Gospel account. The first time Mark speaks of "seeing" happens on the occasion of Jesus' baptism: As he was coming out of the water, he saw [eiden] the heavens tom apart

1

and the Spirit descending upon him like a dove (Mk 1:10).

Grammatically the "seeing" here refers to Jesus, although he really experiences a vision. In this account Mark differs from the fourth Gospel, where the one who sees and gives witness is the Baptist (c£ Jn 1:32). Jesus sees what remains hidden to everyone else. To his eyes the heavens open even more, they are rent and allow him to see beyond. He sees the truth about himself and about his relationship with God, who cannot be understood by anyone else. Only Mark speaks of the heavens being "rent open"

1''ro111 }or,lt111

lo

!Jtt/Jsaid"

7

be rent from top to bottom, so that even the centurion "will sec beyond" and confess the Crucificd's true identity (cf. Mk 15:38-39).

Jesus' glance It is always Jesus who sees fust. He passes, sees, and calls. All vocational stories begin with Jesus, whose gaze focuses directly on the person and grasps what is unique and unrepeatable about him or her. First of all he grasps one's personal identity, well expressed by name: "He saw Simon and Simon's brother Andrew" (Mk 1:16). His seeing reaches the person in his or her uniqueness. On the other hand, Jesus views a person's singularity within the family dynamic ("brother of," "son of"'), in the concrete reality of daily life, and in the exercise of one's own trade ("while they were throwing their nets into the sea"; "at the tax collector's booth"). Work plays a big role in determining one's social identity. For the people in Capernaum, Simon is the fisherman and Levi is the tax collector. Jesus grasps all the aspects-both family and social-of one's personal identity. His glance goes from the center to the periphery, embracing the whole person from the most profound level, expressed by his or her name.

8

l\•1ARK: T11F.

Rrsx

or B1;1.11::v1Nf another way of "looking" at the situation; the disciples must learn to believe: "If you have faith in God, amen, I s:iy to you, whoever says to this mountain, 'Be taken awav and thrown into the sea!' • and does not doubt in his heart but believes that what he says will happen, it will come to be for him" (Mk 11:23-24).

. To the one who believes, "without doubting in your heart," everything will be given.

A free glance While Jesus is teaching in the Temple, the Pharisees and Herodians arrive. Before asking the question to trap him-"Is it lawful to pay truces to Caesar?"-they recognize in Jesus someone with an honest and independent look about him, that is, one who possesses a great freedom of judgment: "Teacher, we know that you are sincere, and show deference to no one; for you do not regard people with partiality, but teach the way of God in accordance with truth"

Frosn }rr111alc111 to Gt1/ilee

27

interests. l le docs not allow himself to be conditioned by "appearances" of a social, cultural, or economic nature, but truly secs in the manner of God: "Man looks at appearanccs, but the Lord looks at the heart" (1 Sam 16:7). It is this freedom of judgment that allows Jesus to observe well, even in matters of economics and social justice (cf Mk 12:16-17). Passing over other episodes, we pause at one that concludes the teaching of Jesus in the Temple. The Master is seated in front of the treasury and observes the behavior of the people: Then he took a seat opposite the offering box and watched the crowd toss money into the offering box. Many rich people tossed in a great deal, but when one poor widow came she tossed in two small coppers, that is, about a penny (Mk 12:41-43).

Witnessing this scene, Jesus' gaze speaks volumes. He secs something here and cannot remain silent about it; the truth of things, the strength of love. And so, calling the disciples to himself, he says to them: "Amen I say to you, this poor widow tossed in more than all the others who tossed money into the offering box-they all tossed in from their abundance; but she from her want tossed in all that she had, her whole livelihood" (Mk 12:43-44). Once again the look of Jesus goes beyond appearances and sees the heart. From this perspective one can better

28

Revelations and structure of scorn The passion story illustrates a strong contrast between the "seeing" promised to the condemned thief and the scoffers beneath the cross. This tension first surfaces before the Sanhedrin. For a second time Jesus is interrogated by the high priest: ..Are you the l\ lessiah, the Son of the Blessed One?" (Mk 14:61) The secret that permeates Mark's entire account is exposed precisely now that the alleged Messiah is in chains.Jesus in fact breaks the silence about his identity and responds openly: "I am." What are the grounds for this messianic claim? The only "evidence" Christ offers is tied to a future vision: " ... and you will see (kai opsfithe] the Son of Man seated at the right hand of Power and corning with the clouds of heaven" (i.\lk 14:62).

Two Scripture texts are cited-Psalm 110:1 and Daniel 7:13-both proclaiming the glory of the Son of Man. If at Caesarea Philippi Jesus begins to present himself as the Son of Man who must suffer (Mk 8:31), now this title affirms the glory that will come from suffering. The truth will be revealed, Jesus declares. Mark's account gains momentum. The high priest cries blasphemy and tears his clothes. All who are present judge Jesus as deserving of death, and some begin to spit on him, mock him, and strike him (Mk 14:63-65).

l•'ron, Jcr11so/e111to (_;a/ilce

29

arc bringin~ against you" (Mk 15:4). But Jesus docs not answer him. In the end, the "seeing" beneath the cross is composed of scorn. The priests and scribes ironically challenge the Nazarene to give miraculous proof of his messianic claim. "And you will see the Son of Man .... " What of the promise of the Messiah and his assertions now? As a condition for believing, they want to see him come down from the cross. "Let the Messiah, the King of Israel. come down 00\v from the cross so that we can sec and believe!" (Mk 15:32) "Let us see if Elijah comes to take him down" (Mk 15:36).

They are the scoffers beneath the cross. In the end, whereas Elijah is not seen coming, the poor Christ can be seen dying.

The vision of faith Finally someone's eyes are opened. Someone in the great darkness that covers the earth (cf Mk 15:33) succeeds in truly seeing: When the centurion standing facing him saw that he had died in this \vay, he said, "Truly this man was the Son of God" (Mk 15:39).

God's greatest weakness-his not coming down from the cross, his death between two thieves, under the gaze of passersby who wag their heads and learned men who

l\1ARJ.:

30

T11F.

Rrsx or

o~:1.tEYIN(:

There were also women there watching [tbriirousnil fro111 a distance, among then, l\ Iary Magdalene, and Mary ,not her of James the younger and J were organizing themselves to take him and make him Icing (Jn 6:15). In this context, Jesus sends away his disciples and the crowd and goc,,y Attention to I !ow You [fear

63

1 low docs Jesus react? Mark presents him as being open tu dial11y Attention to I Iou: YouI lear

65

circle. The group gathered around him is not an indifferent and chaotic multitude, but a circle of friends. They are many, but they all have a personal rapport with Jesus: they make up his new family. Before responding, he looks at them one by one, almost to verify the reality of their being there listening to him. Lastly, he adds the verbal response: "Here are my mother and my brothers." And he immediately explains the reason for this statement: "For whoever does the will of God is my brother and sister and mother" (v. 35). Jesus begins his public life by announcing the Reign of God and inviting people to conversion. We have seen how the first four disciples left everything to follow him. Now he confirms his decision. He has already left Nazareth, but this is the moment for saying publicly: I won't turn back! I will walk on the road that God has pointed out to me. Before the crowd seated at his feet,Jesus confirms his own choice. He doesn't allow himself to be captured by relatives and taken back to be locked up, as he didn't allow himself to be captured by the scribes in a strict interpretation of official Judaism. He does first what he asks his O\VD to do: the will of God (c£ Mk 14:36). As we see in this passage, the house plays a highly symbolic role, creating a distinction between outside and inside. In the house of Peter is born the new family of Jesus, one not limited to the group of the Twelve, but

66

MARK:

Tu F.

R1SK OF BF.LI l',VI NG

each other "brothers and sisters." The Father (of whom the text here does not speak) is for everyone the One in

heaven. Recent excavations have brought to light Peter's house in Capernaum. The area was transformed from the very fust century by local faithful into ., sacred place, and became the first and most venerated domestic church of Christianity. A modern circular room erected above it allows pilgrims to unite themselves ideally to the first community of disciples and believe.rs.

Dialoguing with the Word Imagine yourself at the Master's feet in the house of Peter: • Do vou want to be a brother, mother, or sister of , jesuss Therc is only one condition: "to do the will of God.TThe crowd "inside" the house recognizes in Jesus the One sent by God. The scribes and relatives of Jesus, on the contrary, would take him a\vay from his ministry. This is how one opposes the will of God. • Ask Jesus to teach you what is pleasing to God; ask him to help you learn abandonment to his will. The will of God is accomplished whenever one entrusts one's whole self to the Lord without reserve.

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few times this occurs, however, is in chapter 4, where the Master sits down in order to teach. The scene takes place at the Lake of Galilee, near the outskirts ofCapcrnaum.jesus teaches from the boat while the crowd on the shore listens to him. Local Christian tradition places the preaching of the parables and the multiplication of the loaves at Tabgha, around three miles from Capcrnaurn. There the land was, and still is to this day, uncultivated because of the rocky ground, although the area was rich in water (Taogha is the Arabic translation of the Greek Heptapegon, or "seven springs"). Situated between the lake and the top of a hill, the place was able to accommodate thousands of people, something that would have been impossible in the narrow streets of the village or in the cultivated fields in close proximity . to it. After the so-called "private teaching" in Peter's house, Jesus commences with his public teaching in the form of parables (Mk 4:1-34). Here we are dealing with a chapter of particular importance for an understanding of Jesus' teaching, as well as an understanding of Mark's Gospel. The evangelist's motives are diverse. Mark often presents Jesus preaching and reaching, but only here does he display the content of Jesus' teaching: the parables, told in the fourth chapter of Mark regarding the Reign of God.

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of God"? The argument will be elucidated in this recurring section of so-called "parables of the Kingdom."

He taught them in parables The parabolic teaching is woven with tension and contrast. On one hand, it is presented as public teaching, imparted from the boat to a crowd seated by the lukeshore; a teaching particularly adapted to the people. 011 the other hand, it seems as if the parables have the purpose of making a distinction between the crowds and the disciples. The disciples, in fact, are given an understanding of "the mystery of the Reign of God" (v. lla), but not "to those outside" (v. 1 lb), for whom the parables will have a disconcerting aim: "so that they will look but not see" (quoting Isa 6:9-10). There is therefore a contrast between the didacticpedagogic purpose of the parables and a purpose that we will call "blinding." How do these two aspects go together? Even the relationship between Jesus and his disciples reveals a contrasting aspect. The apostles benefit from a separate, privileged teaching, which is Jesus' explanation of the parables (cf. vv. !Off. and 34). And yet, notwithstanding his explanations, they don't get it. Their disconcerting incomprehension is all too evident.

How do these diverse aspects fit together in unity? This

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in the tc:1ching of Je:."US. They represent his preferred ,vay of speaking to the people: "He spoke the word to the people in ,nany such parables, to the extent that they were able to understand" (Mk 4:33). At the same time, they constitute a vci led and provocative kind of teaching. They challenge and force one to think deeply and to take a position. And S, we find ourselves ideally on the shore of the lake, listening to Jesus. The Master proposes to us three parables that speak of sowing. The themes are developed in a certain symmetry. Only the parable of the sower is followed by an explanation, reserved to the disciples on the sidelines, and it is framed between two kinds of general affirmations. The resulting structure is therefore "concentric," with the parable's explanation of the sower precisely in the center: A. Narrative introduction (vv. 1-2) B. Parable of the Sower {vv. 3-9) C. General statements {vv.11-12) D. Explanation (vv, 14-20} CC. General statements (w. 21-25) BB. Parables of the grain and of the mustard seed (vv, 26-32) AA. Narrative conclusion {w. 33-34)

Paying close attention to the parable's language, we detect the presence of didactic terminology, with the verb didask» ("to teach": Mk 4:1-2) used twice, and the word didacbe ("doctrine, teaching": 4:2b), appearing once. We

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"To what can I compare the Reign of God? \1Vi1h what parable can we describe it?"

\Ve also find different invitations to listen: "Listen now!" (v. 3)

"Whoever has ears to hear, let them hear!" (v. 9)

These invitations urge us to reflect and pay ntrcntion in order to understand. Jesus challenges our intellectual capacity. He exhorts us to apply the parable to ourselves and to stay attentive until what is heard with the ears transforms itself into authentic "listening." Accepting his invitation, we pause over the shortest parable {Mk 4:26-29). This parable is not as simple as one might think at first glance especially since it could go by one of two titles: "The seed that gro,vs by itself' or "The farmer who waits." Which title is more fitting? I opt for the second.

The farmer who waits He also said,

"The kingdom of God is as if someone would scatter seed on the ground, and would sleep and rise night and day,

and the seed would sprout and grow,

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then the titll ~r ain in the head. Bur when the ~rain i~ ripe, at 011rc he ~t,r•, in with his sickle,

because the harvcvr has come" (Mk 4:26-29).

The parable jq introduced by a comparison ("as .... like"): the J~cign of God is like a man who sows seed. Three scenes or stages follow: the sowing, the growth, and the harvesting. The first anhcrd

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the initiative for refreshment, for a kind of reflective break in pence and quiet. He "convenes" his disciples both before anti after their mission, not to ask them an account but to rci n fc>rcc the bonds of affection and friendship. Jesus offers the apostles the support and welcome they need, and, above all, his intimacy. Dialoguing with the Wort/ In the boat taking the disciples to a place apart we can recognize the Church and realize that Jesus offers us, too, the possibility of staying with him and of telling him all that we have done. The apostolic dimension of our life takes on strength and perseverance from the care that he provides for us. The Good Shepherd offers us ti.me to stay with him and to tell him of our experiences. • How do you live your "return.. from mission, that is, the moments following an apostolic experience or encounter? • Do you speak with Jesus about the successes and

difficulties that you've encountered: be confronted with the Word and the community, or do you process things on your own?

• Do you allow yourself

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He was moved to compassion

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And here, instead, something unforeseen happens. Someone had observed them, guessed their plans, and started after them. Others followed. The desire to listen to Jesus was so strong that the whole crowd directed itself toward the place Jesus had chosen for a time of rest. l~y the time the boat arrives, the crowd is already there . ... People saw thern leaving and many of them found out where ht \V.\$ going and they ran ahead on foot from all the towns and got there before them. When he got out of the boat he saw a large crowd, and he was moved with pity for them because they were like sheep without a shepherd, and he began to teach them many things (r\,1k 6:33-34).

Seeing that great multitude,Jesus is moved to profound compassion. These people, who have walked beneath the heat of the sun to listen to his word, make him forget, in a certain sense, the reason he and the disciples had left in the first place. How could he rest, ignoring their need, their hunger and thirst for truth? In his imagination springs the picture of the sheepfold, an image beloved in Scripture. But the image falls short of the idyllic scriptural icon. The people before him are a dispersed flock, sheep abandoned for lack of a shepherd. They seek food, meaning, and direction

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I Tc had retired to give time and a special reception to his disciples, but this multitude touches his heart. Matthew, in the parallel pa5sagc, adds: "they were worried and helpless" (Mt 9:36). Faced with humanity left to its own devices, jcsus incarnates divine compassion. Mark docs not describe any external signs of Jesus' compassion, but the Greek verb he uses expresses a very strong reality. The word splancbna means the bowels, in particular the maternal womb. He therefore indicates a "visceral" compassion that grasps Jesus completely. In Mark, the verb splancbnizamal describes Jesus' compassion for suffering humanity. It occurs first of all in the context of the leper's healing, that is, before a man forced to cry out his humiliating and pitiful situation so that others, those who are healthy, would keep their distance. Yet this leper breaks the law and approaches Jesus: "If you wish to, you can make me clean!" (Mk 1:40) Then Jesus "was moved with compassion"; he stretches out his hand and, in his turn transgressing Judaic norms, touches the leper and says to him: "I do wish it, be made clean" {v. 41). The verb splanchnizomni-"to have compassion"reappears next in the multiplication of the loaves, in Mark 8:2. Jesus' compassion for the multitudes is the source from which his apostolic activity springs. We could say that splandmizomai translates as a typical

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